Buddhism, often described as an austere religion that condemns desire, promotes denial, and idealizes the contemplative life, actually has a thriving leisure culture in Asia. Creative religious improvisations designed by Buddhists have been produced both within and outside of monasteries across the region—in Nepal, Japan, Korea, Macau, Hong Kong, Singapore, Laos, Thailand, and Vietnam. Justin McDaniel looks at the growth of Asia’s culture of Buddhist leisure—what he calls “socially disengaged Buddhism”—through a study of architects responsible for monuments, museums, amusement parks, and other sites. In conversation with noted theorists of material and visual culture and anthropologists of art, McDaniel argues that such sites highlight the importance of public, leisure, and spectacle culture from a Buddhist perspective and illustrate how “secular” and “religious,” “public” and “private,” are in many ways false binaries. Moreover, places like Lek Wiriyaphan’s Sanctuary of Truth in Thailand, Suối Tiên Amusement Park in Saigon, and Shi Fa Zhao’s multilevel museum/ritual space/tea house in Singapore reflect a growing Buddhist ecumenism built through repetitive affective encounters instead of didactic sermons and sectarian developments. They present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise: Together they form a gathering, not a movement. Despite the ingenuity of lay and ordained visionaries like Wiriyaphan and Zhao and their colleagues Kenzo Tange, Chan-soo Park, Tadao Ando, and others discussed in this book, creators of Buddhist leisure sites often face problems along the way. Parks and museums are complex adaptive systems that are changed and influenced by budgets, available materials, local and global economic conditions, and visitors. Architects must often compromise and settle at local optima, and no matter what they intend, their buildings will develop lives of their own. Provocative and theoretically innovative, Architects of Buddhist Leisure asks readers to question the very category of “religious” architecture. It challenges current methodological approaches in religious studies and speaks to a broad audience interested in modern art, architecture, religion, anthropology, and material culture. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.

For several decades David Bethea has written authoritatively on the “mythopoetic thinking” that lies at the heart of classical Russian literature, especially Russian poetry. His theoretically informed essays and books have made a point of turning back to issues of intentionality and biography at a time when authorial agency seems under threat of erasure and the question of how writers, and poets in particular, live their lives through their art is increasingly moot. Pushkin's Evgeny can be one incarnation of the poet himself and an everyman rising up to challenge Peter's new world order; Brodsky can be, all at once, Dante and Mandelstam and himself, the exile paying an Orphic visit to Florence (and, by ghostly association, Leningrad). This collection contains a liberal sampling of Bethea's most memorable previously published essays along with new studies.

Scope includes artists who were born, or artistically active, in Kansas.

The foundations of politics in Tamil Nadu today are rooted in the rising consciousness and various organizations of what may be broadly termed "the Dravidian Movement" of the late nineteenth century and first decades of the twentieth century. This book focuses on the emergence of a new awareness of Tamil identity though a range of organizations for Dravidian uplift such as the Non-Brahmin Movement, the South Indian Liberal Federation (popularly known as the Justice Party), the Self-Respect Movement, the Dravida Kazhagam (DK), and its dynamic off-shoot, the Dravida Munnetra Kazhagam (DMK). The most prominent leaders of the Dravidian Movement were E. V. Ramaswamy Naicker, known as Periyar, "Great Sage," and C. N. Annadurai—Anna—who in 1967 was to become Chief Minister of Madras State. Today there are many books on Tamil politics, but until the 1960s no book had addressed the movement that was to become the dominant force in the political life of Tamil Nadu today. It was a young American, Robert L. Hardgrave, Jr., in 1960 who took up the project to portray the Dravidian Movement. With several months in Madras, he met leaders of the DMK and attended a number of conferences, and he collected all the pamphlets and papers he could find on the movement, many going back to the 1930s. As a graduate student at the University of Chicago, he brought this together for his Master’s degree thesis, completed in 1962. It was published as a book, The Dravidian Movement, in Bombay in 1965. Long out-of-print, the pioneering volume is again available in this new reprint edition.